Sending the Twelve: Commissioning

Matt. 9:35; 10:1, 5a; Mark 6:6b-7; Luke 9:1-2; 10:1

(Huck 58, 72, 109, 139a; Aland 49, 98-99, 142, 177;
Crook 72, 102-104, 162, 196)^[97]

Updated: 16 January 2025

וַיִּקְרָא לִשְׁנֵים עָשָׂר שְׁלִיחָיו וַיִּתֶּן לָהֶם רָשׁוּת עַל כֹּל הַשֵּׁדִים לְהוֹצִיאָם וּלְרַפֵּא כֹּל מַדְוֶה וְכֹל חֳלִי וַיִּשְׁלַח אוֹתָם שְׁנַיִם שְׁנַיִם לְפָנָיו אֶל כֹּל עִיר וָעִיר אֲשֶׁר הוּא הִקְרִיב לָבוֹא שָׁמָּה

Yeshua summoned his twelve emissaries to Israel and he commissioned them to drive out every demon and to heal every disease and sickness those demons had caused. Then he sent them on ahead in pairs to every city he intended to visit.^[98]

Reconstruction

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• ^[1] Two clues in Luke’s text suggest that there was but a single mission of Jesus’ emissaries. First, while describing the return of the Seventy-two, Jesus states that he had given the apostles authority over the power of the enemy, for which reason the spirits submitted to them (Luke 10:19-20). However, it is only in the Sending the Twelve pericope that Jesus gives apostles authority over demons (Luke 9:1; cf. Matt. 10:1); see J. Green, 410. Second, in the Two Swords pericope, Jesus asks, “When I sent you without purse, bag or sandals, did you lack anything?” (Luke 22:35). However, the prohibition against sandals appears only in the Sending the Seventy-two story, whereas Jesus’ question in Luke 22:35 appears to be addressed solely to the Twelve; see Manson, Sayings, 257. It appears that Luke desired to preserve both versions of the Sending account, and therefore ascribed one of them to the Seventy-two. The numbers 12 and 72 (= 6 x 12) are both related to the tribes of Israel; see Manson, Sayings, 257; Ze’ev Safrai and Peter J. Tomson, “Paul’s ‘Collection for the Saints’ (2 Cor 8-9) and Financial Support of Leaders in Early Christianity and Judaism,” in Second Corinthians in the Perspective of Late Second Temple Judaism (ed. Reimund Bieringer, Emmanuel Nathan, Didier Pollefeyt, and Peter J. Tomson; Leiden: Brill, 2014), 182 n. 163. Ascribing one account of the mission to seventy-two apostles was a literary device that allowed Luke to preserve the inextricable link between the number of apostles and the twelve tribes and yet also to include both the Anth. and FR versions of the mission in his Gospel. ↩
• ^[2] Lindsey noted that a common feature of the Lukan Doublets is that one version is typically longer and more Hebraic, while the other version is usually shorter and written in a more polished Greek style. This observation led Lindsey to the conclusion that Luke used two sources that were parallel to one another, and that the doublets are the result of Luke’s decision to occasionally copy both versions of a story that appeared in those parallel sources. Lindsey dubbed the longer, Hebraic source Anthology (Anth.), and the abbreviated, polished Greek source First Reconstruction (FR). Lindsey also suggested that much of the material in Luke 9:51-18:14, a section commonly referred to by scholars as Luke’s Greater Interpolation, stems from Anth. See Robert L. Lindsey, “From Luke to Mark to Matthew: A Discussion of the Sources of Markan ‘Pick-ups’ and the Use of a Basic Non-canonical Source by All the Synoptists,” under the subheading “Lukan Doublets: Sayings Doublets.” ↩
• ^[3] According to Lindsey, the author of Mark typically preferred Luke’s FR pericopae. See Lindsey, “From Luke to Mark to Matthew,” under the subheading “Lukan Doublets: Narrative Doublets”; idem, “Unlocking the Synoptic Problem: Four Keys for Better Understanding Jesus,” under the subheading “The Power of the Anthology.” ↩
• ^[4] See Choosing the Twelve. ↩
• ^[5] Martin noted that the Matthew 10 and Luke 10 versions of the Sending discourse are much more Semitic than either the Luke 9 or Mark 6 versions, which from the perspective of Lindsey's solution to the Synoptic Problem is unsurprising since Matt. 10 and Luke 10 are based on Anth. See Raymond A. Martin, Syntax Criticism of the Synoptic Gospels (Lewiston, N.Y.: Edwin Mellen, 1987), 67. ↩
• ^[6] On the formation of Matthew's Sending discourse, see Burnett H. Streeter, “On the Original Order of Q,” in Studies in the Synoptic Problem (ed. W. Sanday; Oxford: Clarendon, 1911), 141-164, esp. 149; Bundy, 333; Knox, 2:48; Francis Wright Beare, “The Mission of the Disciples and the Mission Charge: Matthew 10 and Parallels,” Journal of Biblical Literature 89 (1970): 1-13, esp. 3; Fitzmyer, 2:842. Commenting on the different redactional styles of Luke and Matthew, Streeter (210-211) wrote, “when Mark and Q overlap, Matthew carefully conflates the two,” and suggested that “perhaps the best illustration of the difference in their method is the conflation by Matthew (x. 1 ff.) of the Charge to the Seventy (Lk. x. 1-10) with Mark's Charge to the Twelve (Mk. vi. 7 ff.), as contrasted with Luke’s presentation of the same material as two distinct episodes.” ↩
• ^[7] Lindsey suggested that the author of Mark frequently supplemented his narrative with words and phrases from the portions of Luke he omitted. See Robert L. Lindsey, “A New Approach to the Synoptic Gospels,” thesis 10; idem, “The Major Importance of the ‘Minor’ Agreements,” under the subheading “Hebraic Texts and Synoptic Interdependence.” ↩
• ^[8] Cf. Bundy, 251. ↩
• ^[9] Bundy (155) writes, “Mk 6:6b has a teaching tour precede the mission of the twelve, and in 9:35 Matthew seems to be borrowing this idea from Mark, but he expands this purely editorial notice of Mark to suit his own literary plan and purpose.” Cf. Montefiore, TSG, 2:140-141; Beare, “The Mission of the Disciples and the Mission Charge,” 6. ↩
• ^[10] See Davies-Allison, 2:146. ↩
• ^[11] Robert Morosco provides a detailed diagram of the Markan and Lukan parallels to Matthew’s Sending discourse. See Robert E. Morosco, “Matthew’s Formation of a Commissioning Type-Scene out of the Story of Jesus’ Commissioning of the Twelve,” Journal of Biblical Literature 103.4 (1984): 539-556, diagram on 540-541. ↩
• ^[12] The phrase συναγωγή τῶν Ἰουδαίων (sūnagōgē tōn Ioudaiōn, “synagogue of the Jews”), which occurs 4xx in Acts (Acts 13:5; 14:1; 17:1, 17), hints at the non-Jewish identity of the author of Luke-Acts and his audience, but does not necessarily have a negative connotation. ↩
• ^[13] We find συναγωγή αὐτῶν in Matt. 4:23; 9:35; 10:17; 12:9; 13:54; Mark 1:23, 39; Luke 4:15. ↩
• ^[14] On the equally dissociative references to “your Torah” in John, see David Flusser, “The Gospel of John’s Jewish-Christian Source,” under the subheading “The Author of the Fourth Gospel.” ↩
• ^[15] On anti-Jewish sentiment in the Gospel of Matthew, see David Flusser, “Two Anti-Jewish Montages in Matthew” (Flusser, JOC, 552-560); idem, “Matthew’s Verus Israel” (Flusser, JOC, 561-574); idem, “Anti-Jewish Sentiment in the Gospel of Matthew” (Flusser, JSTP2, 351-353); R. Steven Notley, "Anti-Jewish Tendencies in the Synoptic Gospels”; Rich Man Declines the Kingdom of Heaven, under the subheading “Redaction Analysis: Matthew’s Version.” ↩
• ^[16] The term εὐαγγέλιον occurs 8xx in Mark (Mark 1:1, 14, 15; 8:35; 10:29; 13:10; 14:9; 16:15), 4xx in Matthew (Matt. 4:23; 9:35; 24:14; 26:13; the first three instances are part of the phrase τὸ εὐαγγέλιον τῆς βασιλείας), and 0xx in Luke. ↩
• ^[17] See Robert L. Lindsey, “A New Approach to the Synoptic Gospels,” under the subheading “Personal Encounter with the Problem”; cf. Buchanan, 1:426. ↩
• ^[18] See Joshua N. Tilton and David N. Bivin, “LOY Excursus: Catalog of Markan Stereotypes and Possible Markan Pick-ups,” under the entry for Mark 1:1. ↩
• ^[19] See Rainey-Notley, 315. ↩
• ^[20] See Sending the Twelve: “The Harvest Is Plentiful” and “A Flock Among Wolves,” under the subheading "Story Placement." ↩
• ^[21] See Luz (2:66 n. 6), who writes, “The minor agreements are so numerous...that one may ask whether the original Q introduction to the sending discourse is to be found behind Matt. 10:1 and Luke 9:1.” ↩
• ^[22] On Mark’s use of the historical present, see the table in the footnotes to “LOY Excursus: Mark’s Editorial Style.” ↩
• ^[23] In NT, the verb συγκαλεῖν appears in Mark 15:16; Luke 9:1; 15:6, 9; 23:13; Acts 5:21; 10:24; 28:17. ↩
• ^[24] In LXX, συγκαλεῖν translates קָרָא in Exod. 7:11; Josh. 9:22; 10:24; 22:1; 23:2; 24:1; Prov. 9:3; Zech. 3:10; Isa. 62:12 (variant reading); Jer. 1:15. ↩
• ^[25] In LXX, προσκαλεῖν translates קָרָא in Gen. 28:1; Exod. 5:3; 1 Kgdms. 26:14; Esth. 4:5; Ps. 49:4; Prov. 9:15; Job 17:14 (variant reading); Amos 5:8; 9:6; Joel 3:5. ↩
• ^[26] Lindsey explained that in Hebrew it is unusual to have a number like “twelve” function as a stand-alone noun. It is more usual for the number to modify a noun like “tribes” or “apostles.” In Hebrew one can refer to “the twelve tribes” or to “the twelve apostles,” but normally not to “the Twelve.” See Lindsey, HTGM, 69-70; cf. Choosing the Twelve, Comment to L10-11. ↩
• ^[27] The sole occurrence of ἀπόστολος in the Gospel of Matthew is in Matt. 10:2. ↩
• ^[28] Commenting on Luke 9:1, Bovon (1:344 n. 8) writes, “Some good mss. add the title ‘Apostles’ to ‘the Twelve.’ See Metzger (Textual Commentary, 146), who speaks too critically of ‘later copyists.’” ↩
• ^[29] Here, as elsewhere, we are using Vaticanus as our base text. In N-A, Matthew and Luke have the same word order (ἔδωκεν αὐτοῖς). On the rationale for using Codex Vaticanus for the base text of the reconstruction, see  the Introduction to ‘The Life of Yeshua: A Suggested Reconstruction,’ under the subheading “Codex Vaticanus or an Eclectic Text?” ↩
• ^[30] In addition we find examples of emissaries acting by the authority of their commissioner expressed as בְּרָשׁוּת (b^erāshūt):

  שלוח בית דין שהכה ברשות בית דין והזיק בשוגג פטור במזיד חייב מפני תיקון העולם

  An emissary [שלוח] of the court who strikes a blow by authority of the court and he does [permanent] harm unintentionally is exempt, but if intentionally, he is liable because of the public good. (t. Git. 3:8; Vienna MS)

  שליח בית דין שהכה ברשות בית דין והזיק פטור מדיני אדם ודינו מסור לשמים

  An emissary [שליח] of the court who struck [a person while carrying out his sentence] by authority of the court and he did [permanent] harm is exempt from human judgment and his judgment is handed over to Heaven. (t. Bab. Kam. 6:17; Vienna MS; cf. t. Bab. Kam. 9:11; t. Mak. 2:5)

  ↩

• ^[31] In the Testaments of the Twelve Patriarchs, with respect to the eschatological priest, we read:

  καὶ δώσει ἐξουσίαν τοῖς τέκνοις αὐτοῦ τοῦ πατεῖν ἐπὶ τὰ πονηρὰ πνεύματα

  And he shall grant to his children the authority to trample on wicked spirits. (T. Levi 18:12; Charlesworth)

  The language in this passage is strikingly similar to the description of the commissioning of the apostles in L17-20. ↩

• ^[32] The author of Luke used the term “impure spirit” 6xx in his Gospel and 2xx in Acts (Luke 4:33 [πνεῦμα δαιμονίου ἀκαθάρτου], 36; 6:18; 8:29; 9:42; 11:24; Acts 5:16; 8:7. The author of Mark accepted every instance of Luke’s use of “impure spirit,” except for Luke 11:24, which appears in a pericope not included in Mark (Mark 1:23 = Luke 4:33; Mark 1:27 = Luke 4:36; Mark 3:11 = Luke 6:18 [cf. Matt. 12:15]; Mark 5:8 = Luke 8:29; Mark 9:25 = Luke 9:42 [cf. Matt. 17:18]) but Mark also has “impure spirit” where the Lukan and/or Matthean parallels have synonyms such as “demon” or “demonized.” In all, Mark refers to “impure spirits” 11xx in his Gospel. See Joshua N. Tilton and David N. Bivin, “LOY Excursus: Catalog of Markan Stereotypes and Possible Markan Pick-ups,” under the entry for Mark 1:23. ↩
• ^[33] The three points at which Luke and Matthew agree against Mark’s use of impure spirit are Mark 3:30 (TT pericope but the entire verse is omitted in Luke and Matthew); Mark 5:2 (cf. Luke 8:27; Matt. 8:28); Mark 5:13 (cf. Luke 8:33; Matt. 8:31). ↩
• ^[34] See T. H. Gaster, “Demon, Demonology,” in The Interpreter’s Dictionary of the Bible (4 vols.; ed. George A. Buttrick et al.; Nashville: Abingdon, 1962), 1:817; Werner Foerster, “δαίμων, δαιμόνιον,” TDNT, 2:2-3. Even in NT δαιμόνιον is not necessarily a negative term. In the phrase ξένων δαιμονίων (“foreign deities”; Acts 17:18) it is the adjective ξένος, not the noun δαιμόνιον, that has the negative connotation. Likewise, among Jewish authors δαιμόνιον is sometimes used in a positive sense. Thus, of a Jewish high priest Josephus could write:

  ὡμίλει γὰρ αὐτῷ τὸ δαιμόνιον ὡς μηδὲν τῶν μελλόντων ἀγνοεῖν, ὅς γε καὶ περὶ δύο τῶν πρεσβυτέρων υἱῶν ὅτι μὴ διαμενοῦσι κύριοι τῶν πραγμάτων προεῖδέν τε καὶ προεφήτευσεν.

  For so closely was he in touch with the Deity [τὸ δαιμόνιον], that he was never ignorant of the future; thus he foresaw and predicted that his two elder sons would not remain at the head of affairs. (J.W. 1:69; Loeb)

  In the above quotation Josephus used δαιμόνιον as a synonym for the God of Israel. So, too, in the following example:

  τῷ γὰρ ὄντι πλεῖστα μὲν τῶν ἔξωθεν καὶ παρ᾿ ἐλπίδας εἰς εὐτυχίαν αὐτῷ τὸ δαιμόνιον προσετίθει....

  In truth, a divine power [δαιμόνιον] had given him [i.e., Herod—DNB and JNT] a great many instances of good fortune, even more than he had hoped for, in external affairs.... (Ant. 16:76; Loeb)

  ↩

• ^[35] Flusser believed that this non-canonical psalm was not composed by members of the Qumran community, since it does not use terminology typical of sectarian literature. See David Flusser, “Qumran and Jewish ‘Apotropaic’ Prayers” (JOC, 214-225, esp. 215); idem, “Psalms, Hymns and Prayers,” in Jewish Writings of the Second Temple Period (CRINT II.2; ed. Michael E. Stone; Philadelphia: Fortress, 1984), 551-577, esp. 561.

  Compare the “Plea for Deliverance” to a line from the Prayer of Levi preserved in its original language and in Greek translation:

  [ --- ו]אל תשלט בי כל שטן

  καὶ μὴ κατισχυάτω με πᾶς σατανᾶς πλανῆσαί με ἀπὸ τῆς ὁδοῦ σου

  And do not cause any satan to have dominion over me to make me wander from your way. (4QLevi^b ar [4Q213a] 1 I, 17; T. Levi after 2:3 in the Mount Athos MS)

  See Michael E. Stone and Jonas C. Greenfield, “The Prayer of Levi,” Journal of Biblical Literature 112.2 (1993): 247-266. ↩

• ^[36] Rabbi Yose’s comment may be compared to Rom. 5:14, where Paul writes that from the time of Adam until Moses Death had dominion over human beings. On this passage in Romans, see Gary A. Anderson, “The Status of the Torah in the Pre-Sinaitic Period: St. Paul’s Epistle to the Romans,” in Biblical Perspectives: Early Use and Interpretation of the Bible in Light of the Dead Sea Scrolls (ed. Michael E. Stone and Esther G. Chazon; Leiden: Brill, 1998), 1-23. ↩
• ^[37] According to one rabbinic sage, the above mentioned names are all synonymous:

  אמר ר″ל הוא שטן הוא יצר הרע הוא מלאך המות

  Resh Lakish said, “Satan is [the same as] the evil inclination, which is [the same as] the Angel of Death.” (b. Bab. Bat. 16a)

  See Flusser, “Qumran and Jewish ‘Apotropaic’ Prayers” (JOC, 219-220); Ishay Rosen-Zvi, “Yetser Ha-Ra and Daimones: A Shared Ancient Jewish and Christian Discourse,” in Jews and Christians in the First and Second Centuries: How to Write Their History (CRINT 13; ed. Peter J. Tomson and Joshua Schwartz; Leiden: Brill, 2014), 431-453. ↩

• ^[38] For a discussion of the political implications of exorcism, see Richard A. Horsley, Jesus and the Spiral of Violence: Popular Jewish Resistance in Roman Palestine (San Francisco: Harper & Row, 1987), 184-190; ; idem, “‘My Name Is Legion’: Spirit Possession and Exorcism in Roman Palestine,” in Experientia, Volume 1; Inquiry into Religious Experience in Early Judaism and Christianity (ed. Frances Flannery, Colleen Shantz, and Rodney A. Werline; Leiden: Brill, 2008), 41-57. ↩
• ^[39] On the connection between demons and illness in the “Plea of Deliverance,” see the comments of Menahem Kister, “Demons, Theology and Abraham’s Covenant (CD 16:4-6 and Related Texts),” in The Dead Sea Scrolls At Fifty (ed. Robert A. Kugler and Eileen M. Schuller; Atlanta: Scholars Press, 1999), 167-181, esp. 170. ↩
• ^[40] In his account of King Solomon’s reign, Josephus links the power to perform exorcisms with the ability to heal:

  παρέσχε δ᾿ αὐτῷ μαθεῖν ὁ θεὸς καὶ τὴν κατὰ τῶν δαιμόνων τέχνην εἰς ὠφέλειαν καὶ θεραπείαν τοῖς ἀνθρώποις· ἐπῳδάς τε συνταξάμενος αἷς παρηγορεῖται τὰ νοσήματα καὶ τρόπους ἐξορκώσεων κατέλιπεν, οἷς οἱ ἐνδούμενοι τὰ δαιμόνια ὡς μηκέτ᾿ ἐπανελθεῖν ἐκδιώκουσι.

  And God granted him [i.e., Solomon—DNB and JNT] knowledge of the art used against demons for the benefit and healing of men. He also composed incantations by which illnesses are relieved, and left behind forms of exorcisms with which those possessed by demons drive them out, never to return. (Ant. 8:43; Loeb)

  ↩

• ^[41] On the possibility that a demon was the cause of the fever in the story of Shimon’s mother-in-law, see Shimon’s Mother-in-law, Comment to L18. ↩
• ^[42] The construction ὥστε + infinitive is the LXX translation of an infinitive construct in Gen. 1:15 (ὥστε φαίνειν = לְהָאִיר)‎; Gen. 1:17 (ὥστε φαίνειν = לְהָאִיר); Gen. 9:15 (ὥστε ἐξαλεῖψαι = לְשַׁחֵת); Gen. 15:7 (ὥστε δοῦναι = לָתֶת); Gen. 23:8 (ὥστε θάψαι = לִקְבֹּר)‎; Gen. 34:22 (ὥστε εἶναι = לִהְיוֹת)‎; Gen. 34:30 (ὥστε πονηρόν με εἶναι = לְהַבְאִישֵׁנִי)‎; Gen. 45:27 (ὥστε ἀναλαβεῖν = לָשֵׂאת); Exod. 5:2 (ὥστε ἐξαποστεῖλαι = לְשַׁלַּח); Exod. 6:4 (ὥστε δοῦναι = לָתֵת); Exod. 6:13 (ὥστε ἐξαποστεῖλαι = לְהוֹצִיא); Exod. 7:24 (ὥστε πιεῖν = לִשְׁתּוֹת)‎; Exod. 12:4 (ὥστε μὴ ἱκανοὺς εἶναι εἰς πρόβατον = מִהְיֹת מִשֶּׂה); Exod. 12:42 (ὥστε ἐξαγαγεῖν αὐτούς = לְהוֹצִיאָם); Exod. 23:2 (ὥστε ἐκκλῖναι = לְהַטֹּת); Exod. 25:27 (ὥστε αἴρειν = לָשֵׂאת); Exod. 29:1 (ὥστε ἱερατεύειν = לְכַהֵן); Exod. 29:36 (ὥστε ἁγιάσαι αὐτό = לְקַדְּשׁוֹ); Exod. 29:42 (ὥστε λαλῆσαί = לְדַבֵּר); Exod. 30:4 (ὥστε αἴρειν = לָשֵׂאת)‎; Exod. 30:18 (ὥστε νίπτεσθαι = לְרָחְצָה);‎ Exod. 30:38 (ὥστε ὀσφραίνεσθαι = לְהָרִיחַ); Exod. 36:2 (ὥστε συντελεῖν = לַעֲשׂת)‎; Exod. 36:10 (ὥστε συνυφᾶναι = לַעֲשׂוֹת [Heb. 39:3]); Exod. 36:38 (ὥστε ἐπικεῖσθαι = לָתֵת [Heb. 39:31]); Exod. 38:4 (ὥστε αἴρειν = לָשֵׂאת [Heb. 37:5]); Exod. 38:10 (ὥστε αἴρειν = לָשֵׂאת [Heb. 37:14]); Exod. 39:12 (ὥστε λειτουργεῖν = לְשָׁרֵת [Heb. 39:1]); Exod. 40:15 (ὥστε εἶναι = לִהְיֹת); Lev. 5:22 (ὥστε ἁμαρτεῖν = לַחֲטֹא); Lev. 7:30 (ὥστε ἐπιθεῖναι = לְהָנִיף)‎; Lev. 8:34 (ὥστε ἐξιλάσασθαι = לְכַפֵּר); Lev. 14:21 (ὥστε ἐξιλάσασθαι = לְכַפֵּר)‎; Lev. 15:32 (ὥστε μιανθῆναι = לְטָמְאָה)‎; Lev. 16:10 (ὥστε ἀποστεῖλαι = לְשַׁלַּח); Lev. 17:4 (ὥστε ποιῆσαι = לְהַקְרִיב); Lev. 20:5 (ὥστε ἐκπορνεύειν = לִזְנוֹת); Lev. 20:6 (ὥστε ἐκπορνεῦσαι = לִזְנוֹת); Lev. 22:33 (ὥστε εἶναι = לִהְיוֹת); Lev. 23:37 (ὥστε προσενέγκαι = לְהַקְרִיב); Lev. 25:28 (ὥστε ἀποδοῦναι = הָשִׁיב)‎; Lev. 25:38 (ὥστε εἶναι = לִהְיוֹת); Lev. 26:15 (ὥστε ὑμᾶς μὴ ποιεῖν = לְבִלְתִּי עֲשׂוֹת); Lev. 26:15 (ὥστε διασκεδάσαι = לְהַפְרְכֶם); Lev. 26:44 (ὥστε ἐξαναλῶσαι αὐτοὺς = לְכַלֹּתָם); Num. 5:8 (ὥστε ἀποδοῦναι = לְהָשִׁיב); Num. 7:1 (ὥστε ἀναστῆσαι = לְהָקִים)‎; Num. 8:11 (ὥστε ἐργάζεσθαι = לַעֲבֹד); Deut. 4:35 (ὥστε εἰδῆσαι = לָדַעַת)‎; Deut. 5:15 (ὥστε φυλάσσεσθαι = לַעֲשׂוֹת)‎; Deut. 5:29 (ὥστε φοβεῖσθαί = לְיִרְאָה); Deut. 12:20 (ὥστε φαγεῖν = לֶאֱכֹל); Deut. 28:55 (ὥστε δοῦναι = מִתֵּת); Josh. 8:3 (ὥστε ἀναβῆναι = לַעֲלוֹת); Josh. 10:14 (ὥστε ἐπακοῦσαι = לִשְׁמֹעַ); Josh. 22:23 (ὥστε ἀποστῆναι = לָשׁוּב); Josh. 22:23 (ὥστε ἀναβιβάσαι = לְהַעֲלוֹת); Josh. 22:23 (ὥστε ποιῆσαι = לַעֲשׂוֹת); Josh. 22:29 (ὥστε οἰκοδομῆσαι = לִבְנוֹת)‎; Josh. 24:16 (ὥστε λατρεύειν = לַעֲבֹד); Judg. 3:1 (ὥστε πειράσαι = לְנַסּוֹת); Judg. 3:4 (ὥστε πειράσαι = לְנַסּוֹת); Judg. 7:2 (ὥστε μὴ παραδοῦναι με = מִתִּתִּי); Judg. 9:24 (ὥστε ἀποκτεῖναι = לַהֲרֹג); Judg. 16:5 (ὥστε ταπεινῶσαι αὐτόν = לְעַנֹּתוֹ); Ruth 4:5 (ὥστε ἀναστῆσαι = לְהָקִים)‎; 1 Kgdms. 10:9 (ὥστε ἐπιστραφῆναι = כְּהַפְנֹתוֹ [Heb. 1 Sam. 10:9])‎; 2 Kgdms. 13:2 (ὥστε ἀρρωστεῖν = לְהִתְחַלּוֹת [Heb. 2 Sam. 13:2])‎; 2 Kgdms. 14:7 (ὥστε μὴ θέσθαι = לְבִלְתִּי שִׂום [Heb. 2 Sam. 14:7])‎; 2 Chr. 6:6 (ὥστε εἶναι = לִהְיוֹת); Ps. 36:8 (ὥστε πονηρεύεσθαι = לְהָרֵעַ); Prov. 30:14 (ὥστε ἀναλίσκειν καὶ κατεσθίειν = לֶאֱכֹל); Isa. 10:2 (ὥστε εἶναι = לִהְיוֹת)‎; Isa. 16:12 (ὥστε προσεύξασθαι = לְהִתְפַּלֵּל); Isa. 33:19 (ὥστε μὴ ἀκοῦσαι = מִשְּׁמוֹעַ); Jer. 32:28 (ὥστε πιεῖν = לִשְׁתּוֹת); Dan. 1:4 (ὥστε εἶναι = לַעֲמֹד). ↩
• ^[43] The following table shows all the instances of ὥστε + infinitive in the Gospel of Matthew and their Markan and Lukan parallels (if any):

  Matt. 8:24 TT = Mark 4:37 (cf. Luke 8:23) Matt. 8:28 TT (cf. Mark 5:4; Luke 8:[--]) Matt. 10:1 TT (cf. Mark 6:7; Luke 9:1) Matt. 12:22 TT (cf. Mark 9:33; Luke 11:14) Matt. 13:2 TT = Mark 4:1 (cf. Luke 8:4) Matt. 13:32 TT = Mark 4:32 (cf. Luke 13:19) Matt. 13:54 TT (cf. Mark 6:2; Luke 4:22) Matt. 15:31 Mk-Mt (cf. Mark 7:37) Matt. 24:24 TT (cf. Mark 13:22; Luke 21:[--]) Matt. 27:1 TT (cf. Mark 15:1; Luke 22:66) Matt. 27:14 TT = Mark 15:5 (cf. Luke23:[--])

  TT = verse has parallels in all three Synoptic Gospels; Mk-Mt = Markan-Matthean pericope

  From the above presentation we see that the author of Matthew sometimes copied ὥστε + infinitive from Mark but more frequently either added ὥστε + infinitive on his own initiative or on the basis of Anth. It is significant that Matthew’s use of ὥστε + infinitive never finds support in the Gospel of Luke. ↩

• ^[44] Partially quoted in Sending the Twelve: “The Harvest Is Plentiful” and “A Flock Among Wolves”, Comment to L46. ↩
• ^[45] The verb ἐκβάλλειν occurs 96xx in LXX, 78 of those instances occurring in books from MT. Of the 78 instances of ἐκβάλλειν where we have an underlying Hebrew verb, that verb is from the root ג-ר-ש‎ 36xx: pi‘el 29xx (Gen. 3:24; 4:14; 21:10; Exod. 2:17; 6:1; 10:11; 11:1; 23:28, 29, 30, 31; 33:2; Num. 22:6, 11; Deut. 33:27; Josh. 24:12, 18; Judg. 6:9; 9:41; 11:2, 7; 1 Kgdms. 26:19; 3 Kgdms. 2:27; 1 Chr. 17:21; 2 Chr. 20:11; Ps. 77[78]:55; 79[80]:9; Prov. 22:10; Hos. 9:15); pa‘al (qal) 6xx (Exod. 34:11; Lev. 21:7, 14; 22:13; Num. 30:10; Ezek. 44:22); pu‘al 1x (Exod. 12:39). ↩
• ^[46] Here י-צ-א appears in the pa‘al stem because the spirit expresses its own intention to go out, whereas in exorcism contexts spirits are forced to go out, which is expressed with the hif‘il stem. ↩
• ^[47] See Avot de-Rabbi Natan, Version A, §12 (ed. Schechter, 50), §15 (ed. Schechter, 61) (2xx). ↩
• ^[48] We do, however, find a story in Sifre Deut. §305 (ed. Finkelstein, 326) ∥ Avot de-Rabbi Natan, Version A, §12 (ed. Schechter, 50) in which Moses rebuked (גָּעַר) the Angel of Death and the Angel of Death departed (יָצָא; Sifre Deut.) or Moses drove him out (הוֹצִיאוֹ; Avot de-Rabbi Natan). ↩
• ^[49] The Aramaic cognate root ג-ע-ר became a technical term for excorcism. See Jan Joosten, “The Verb גער ‘to Exorcise’ in Qumran Aramaic and Beyond,” Dead Sea Discoveries 21 (2014): 347-355. In the Gospels ἐπιτιμᾶν (epitiman, “to rebuke”) the Greek equivalent of גָּעַר (“rebuke”) is prominent in exorcism narratives. On ἐπιτιμᾶν as the equivalent of גָּעַר, see Shimon’s Mother-in-law, Comment to L18. ↩
• ^[50] See Bovon, 1:344 n. 13. ↩
• ^[51] The Hebrew language delights in using doublets when in other languages, including Greek, a single word would suffice. In the specific case of "sickness" we frequently find חֳלִי (ḥ^oli, “sickness”) paired with a synonym such as מַדְוֶה (madveh, “disease”; Deut. 7:15), מַכָּה (makāh, “injury”; Deut. 28:59, 61; Jer. 6:7), מַכְאוֹב (mach’ōv, "pain"; Isa. 53:3, 4), מָזוֹר (māzōr, “wound”; Hos. 5:13), or קֶצֶף (qetzef, "anger"; Eccl. 5:16). ↩
• ^[52] In LXX θεραπεύειν translates a Hebrew word in 2 Kgdms. 19:25 (עָשָׂה); Esth. 2:19 (יָשַׁב);‎ 6:10 (יָשַׁבחִלָּה);‎ 29:6 (בִּקֵּשׁ); Isa. 54:17 (עֶבֶד). ↩
• ^[53] The most common verb for "heal" in LXX is ἰᾶσθαι (iasthai) which usually translates the root ר-פ-א. ↩
• ^[54] For examples of רִפֵּא in the Mishnah, see m. Ket. 4:9 (2xx); m. Ned. 4:4; m. Bab. Kam. 8:1 (3xx). The only pa‘al example occurs in m. Sanh. 10:1 in a biblical quotation. There are, indeed, several examples in the Mishnah of the pa‘al participle רוֹפֵא, but these are used as a substantive meaning “physician.” ↩
• ^[55] See Hatch-Redpath, 2:949. ↩
• ^[56] On the Jewish perception in the Second Temple period that the exile had yet to be ended, see Michael A. Knibb, "The Exile in the Literature of the Intertestamental Period," Heythrop Journal 17.3 (1976): 253-272. ↩
• ^[57] In the Second Temple period Jews traced their ancestry to the tribes of Judah, Benjamin or Levi. See Choosing the Twelve, Comment to L10-11. ↩
• ^[58] On the link between Jesus’ healing miracles and his understanding of Israel’s redemption, see Barry L. Blackburn, “The Miracles of Jesus,” in The Cambridge Companion to Miracles (ed. Graham H. Twelftree; Cambridge: Cambridge University Press, 2011), 113-130, esp. 120-124. ↩
• ^[59] Note that the two instances of ἀναδεικνύειν (anadeiknūein, “to appoint”) in NT occur in Luke-Acts (Luke 10:1; Acts 1:24). In LXX ἀναδεικνύειν occurs 18xx (1 Esd. 1:32, 35, 41, 44; 2:2; 8:23; 2 Macc. 2:8; 9:14, 23, 25; 10:11; 14:12, 26; 3 Macc. 2:14; 6:8; Hab. 3:2; Dan. 1:11, 20). All but three of these instances are in books composed in Greek, and only one instance of ἀναδεικνύειν corresponds to a word in the underlying Hebrew text (Dan. 1:11). As a general rule, compound verbs like ἀναδεικνύειν are indicative of less Hebraic, more sophisticated Greek. Probably ἀναδεικνύειν in Luke 10:1 comes not from a source, but from Luke’s own pen. ↩
• ^[60] The number seventy-two is quite rare in LXX. Seventy-two cattle are to be set aside as the LORD’s tribute in Num. 31:38, and in 1 Esd. 8:63 seventy-two lambs are mentioned as an offering. Seventy appears more frequently and as a more significant number in LXX: Israel had seventy elders (Exod. 24:1, 9; Num. 11:16, 24-25); seventy souls went down to Egypt (Deut. 10:22); Gideon had seventy sons (Judg. 8:30; 9:18, 24, 56), as did Ahab (4 Kgdms. 10:1, 6-7); a normal lifespan was considered to be seventy years (Ps. 89[90]:10); and there were seventy years during which the Temple lay in ruins (2 Chr. 36:21; 1 Esd. 1:55; Jer. 36:10; Dan. 9:2). As Aland argued (Metzger, 151), given the prominence of the number seventy in the biblical tradition, it is easy to understand why seventy-two in Luke 10:1 might have been changed to seventy by later scribes (see also Marshall, 414-415; Nolland, Luke, 2:546; Safrai and Tomson, “Paul’s ‘Collection for the Saints,'” 182 n. 163). Nevertheless, the instances where the number seventy becomes seventy-two and vice versa in various traditions are striking. For example, the seventy names in the table of nations in Gen. 10 in MT expands to seventy-two names in LXX. According to MT, Adonibezek subjugated seventy kings (Judg. 1:7), but Josephus (Ant. 5:123) and some LXX manuscripts have seventy-two. According to Let. Aris. §50 and Jos., Ant. 12:39 there were seventy-two translators of the Septuagint, but in Ant. 12:57 and Justin Martyr, Hortatory Address to the Greeks chpt. 13, the number is seventy. What was it about the numbers seventy and seventy-two that caused the ancients so much confusion? ↩
• ^[61] The tradition that there were seventy-two translators of the Septuagint explicitly links this number to the tribes of Israel (Let. Aris. §47-50; Jos., Ant. 12:39). ↩
• ^[62] We find ἄρχειν + infinitive in Mark 1:45; 2:23; 4:1; 5:17, 20; 6:2, 7, 34, 55; 8:11, 31, 32; 10:28, 32, 41, 47; 11:15; 12:1; 13:5; 14:19, 33, 65, 69, 71; 15:8, 18. All of these appear in Triple Tradition pericopae with the exception of Mark 6:55 (cf. Matt. 14:35) and Mark 15:18 (cf. Matt. 27:29). On the use of ἄρχειν + infinitive in Mark, see C. H. Turner, “Marcan Usage: Notes, Critical and Exegetical, on the Second Gospel VIII Auxiliary and Quasi-auxiliary Verbs,” Journal of Theological Studies 28 (1927): 349-362, esp. 352-353; Taylor, 48, 63-64; Joshua N. Tilton and David N. Bivin, “LOY Excursus: Catalog of Markan Stereotypes and Possible Markan Pick-ups,” under the entry for Mark 1:45. On the use of ἄρχειν + infinitive in the Synoptic Gospels generally, see Randall Buth and Brian Kvasnica, “Critical Notes on the VTS” (JS1, 259-317, esp. 261-268). ↩
• ^[63] The two instances of Lukan-Markan agreement to use ἄρχειν + infinitive are in Mark 11:15 = Luke 19:45; Mark 12:1 = Luke 20:9. ↩
• ^[64] The six instances of Markan-Matthean agreement to use ἄρχειν + infinitive are in Mark 2:23 = Matt. 12:1; Mark 8:31 = Matt. 16:21; Mark 8:32 = Matt. 16:22; Mark 14:19 = Matt. 26:22; Mark 14:33 = Matt. 26:37; Mark 14:71 = Matt. 26:74. ↩
• ^[65] Of the four instances in Matthew of ἄρχειν + infinitive that do not have the support of Mark or Luke, one appears in a TT context (Matt. 4:17), one appears in a DT context (Matt. 11:20), one appears in a Mark-Matt. context (Matt. 14:30), and one appears in a unique Matthean pericope (Matt. 18:24). ↩
• ^[66] See Buth and Kvasnica, “Critical Notes on the VTS” (JS1, 265). ↩
• ^[67] We find ἄρχειν + infinitive in Luke 3:8; 4:21; 5:21; 7:15, 24, 38, 49; 9:12; 11:29, 53; 12:1, 45; 13:25, 26; 14:9, 18, 29, 30; 15:14, 24; 19:37, 45; 20:9; 21:28; 23:2, 30. ↩
• ^[68] Luke used ἄρχειν + infinitive in TT contexts without the agreement of Mark or Matthew in Luke 4:21; 5:21; 7:38, 49; 9:12; 11:29; 12:1; 13:25, 26; 19:37; 21:28; 23:2, 30. Luke used ἄρχειν + infinitive in DT without Matthew’s agreement in Luke 3:8; 11:53; 14:18. Luke used ἄρχειν + infinitive in unique Lukan pericopae in Luke 7:15; 14:9, 29, 30; 15:14, 24. ↩
• ^[69] The six instances of ἄρχειν + infinitive in Acts are: Acts 1:1; 2:4; 11:15; 18:26; 24:2; 27:35. ↩
• ^[70] The Lukan-Matthean agreements against Mark’s use of ἄρχειν + infinitive are Luke 8:37 = Matt. 8:34 against Mark 5:17; Luke 9:2 = Matt. 10:5 against Mark 6:7; Luke 18:28 = Matt. 19:27 against Mark 10:28; Luke 18:31 = Matt. 20:17 against Mark 10:32; Luke 18:37-38 = Matt. 20:30 against Mark 10:47; Luke 21:8 = Matt. 24:4 against Mark 13:5; Luke 22:58 = Matt. 26:71 against Mark 14:69. ↩
• ^[71] See Buth and Kvasnica, “Critical Notes on the VTS” (JS1, 264). Examples of ἄρχειν + infinitive in the writings of Philo and Josephus are numerous. In the writings of Philo we find ἤρξατο ποιεῖν (Leg. 1:18); ἤρξατο μετρεῖν (Cher. 31); ἤρξατο εἶναι (Gig. 66); ἤρξατο διαιρεῖν (Her. 134); ἤρξατο κατασκήπτειν (Mos. 1:176); ἤρξατο προφητεύειν (Mos. 2:69); ἤρξατο προσφέρειν (Decal. 13); ἤρξατο φέρεσθαι (Spec. 2:142; 4:85); ἤρξατο μεταβάλλειν (Virt. 76); ἤρξατο διοίγνυσθαι (Praem. 37); ἤρξατο κονίεσθαι (Flacc. 104); ἤρξατο λωφᾶν (Legat. 18); ἤρξατο πρυτανεύειν (Legat. 48). In the writings of Josephus we find ἤρξατο σωφρονίζειν (J.W. 2:493); ἤρξατο λέγειν (J.W. 6:327; Ant. 7:289; 8:3, 276, 295; 11:38, 43, 55, 300); ἤρξατο ὑποβαίνειν (Ant. 1:90); ἤρξατο κατηγορεῖν (Ant. 1:314); ἤρξατο προσκυνεῖν (Ant. 7:95); ἤρξατο πυνθάνεσθαι (Ant. 7:268; 11:160); ἤρξατο οἰκοδομεῖσθαι (Ant. 8:62); ἤρξατο θρησκεύειν (Ant. 8:192); ἤρξατο εὔχεσθαι (Ant. 8:342); ἤρξατο τιμᾶν (Ant. 9:256); ἤρξατο δεῖσθαι (Ant. 11:265); ἤρξατο ποιεῖσθαι (Ant. 12:110); ἤρξατο διαφθείρειν (Ant. 13:120); ἤρξατο νοσεῖν (Ant. 18:25); ἤρξατο πολιορκεῖν (Ag. Ap. 1:159). ↩
• ^[72] The omission of αὐτοὺς in Vaticanus’ text of Luke 10:1 is probably a copyist’s error. N-A consider αὐτοὺς to be so secure that it is not even put in brackets. ↩
• ^[73] Jesus sent two disciples to procure a donkey in advance of his entry to Jerusalem (Matt. 21:1; Mark 11:1; Luke 19:29), and two disciples to make Passover preparations (Mark 14:13; Luke 22:8; cf. Matt. 26:19). See Preparations for Eating the Passover Lamb, Comment to L11. ↩
• ^[74] See Flusser, Jesus, 48. John the Baptist sent two of his disciples to question Jesus (Luke 7:18; cf. Matt. 11:2). See Yohanan the Immerser's Question, Comment to L9. For examples of rabbinic sages sending out disciples in pairs, cf. m. Sot. 1:3; m. Mak. 2:5. ↩
• ^[75] According to Plummer (Luke, 272), “The reading ἀνὰ δύο δύο (B K) seems to be a combination of ἀνὰ δύο and δύο δύο.” ↩
• ^[76] Note, however, that Milligan cited a third-century C.E. papyrus (P. Oxy. 886) with the construction κατά δύο δύο as evidence that Luke's ἀνὰ δύο δύο ("two by two") is not necessarily a Hebraism. See George Milligan, Selections from the Greek Papyri (2d ed.; Cambridge: Cambridge University Press, 1912), 111. Cf. Moulton-Howard, 439; Moule, Idiom, 182. ↩
• ^[77] In Genesis δύο occurs as the translation of שְׁנַיִם / שְׁתַּיִם in Gen. 1:16; 2:25; 3:7; 4:19; 5:18, 20, 26; 6:19 (first instance), 20 (first instance); 7:2 (first instance), 9 (2xx), 15 (2xx); 9:22, 23; 10:25; 11:20; 19:1, 8, 15, 16, 30 (2xx), 36; 22:3, 6; 24:22; 25:23 (2xx); 27:9, 45; 29:16; 31:33, 37, 41; 32:8, 11, 23 (2xx); 33:1; 34:25; 40:2; 41:1, 50; 42:37; 44:27; 48:1, 5, 13. Instances in Genesis where δύο does not occur as the translation of שְׁנַיִם / שְׁתַּיִם are found in Gen. 2:24; 6:19 (second instance), 20 (second instance); 7:2 (second instance), 3 (2xx); 33:2. ↩
• ^[78] On the repetition of a number in Hebrew to express distribution (e.g., "two by two" or "two at a time"), see Segal, 197. Cf. שָׁלוֹשׁ שָׁלּוֹשׁ ("three each") in m. Rosh Hash. 4:6; אַרְבַּע אַרְבַּע ("four by four"), [חָמֵשׁ [חמשׁ ("five by five"), שֵׁשׁ שֵׁשׁ ("six by six") and שֶׁבַע שֶׁבַע ("seven by seven") in m. Kil. 5:5; שְׁמוֹנֶה שְׁמוֹנֶה ("eight by eight") in m. Kil. 4:9; תשע תשע ("nine each") in y. Taan. 4:5 [24b]; עֶשֶׂר עֶשֶׂר ("ten at a time") 2xx in m. Men. 6:5. ↩
• ^[79] We find πρὸ προσώπου σου in Matt. 11:10; Mark 1:2; Luke 7:27, evidently a hybrid quotation of Exod. 23:20 and Mal. 3:1. ↩
• ^[80] For a critique of the view that Luke attempted to imitate LXX style, see Raymond A. Martin, Studies in the Life and Ministry of the Historical Jesus (New York: University Press of America, 1995), 3-5. ↩
• ^[81] We find that πρὸ προσώπου + personal pronoun also occurs 5xx in books for which we have no Hebrew text, but which may have been composed in Hebrew (Jdt. 3:3; 10:13; 1 Macc. 3:22; 5:7, 43). In 3 Kgdms. 12:10 and Jer. 30:27 (= 49:32 MT), there is no underlying Hebrew for πρὸ προσώπου + personal pronoun in MT. In these cases LXX may reflect a different recension of the Hebrew text. ↩
• ^[82] Cf., e.g., Exod. 23:20; 32:34; 33:2; Num. 27:17 (2xx); Deut. 1:21, 30; 2:31, 33; 9:3; 22:6; 23:15; 28:7; 30:1, 15, 19; 31:3 (2xx); 3 Kgdms. 12:8; 2 Chr. 19:11; Ps. 56[57]:7; Eccl. 2:26; 9:1; Mic. 2:13 (2xx); 6:4; Joel 2:3, 10; Hab. 3:5; Zech. 3:4, 8; Mal. 3:1; Isa. 62:11; Jer. 9:12; 15:1, 19; 21:8; Ezek. 4:1; 8:11; 14:1; 16:18, 19; 20:1; 22:30; 23:24; 23:41; 36:17; 44:15. ↩
• ^[83] Cf., e.g., Exod. 34:11, 24; Lev. 18:24; Num. 33:52; Deut. 2:21; 4:38; 6:19; 8:20; 9:4; Job 23:17. ↩
• ^[84] In LXX πρὸ προσώπου + personal pronoun translates עַל פְּנֵי + pronominal suffix in Exod. 34:6 and Deut. 5:7. ↩
• ^[85] Examples of עִיר וָעִיר with the meaning “every city” appear in Esth. 8:11, 17; 9:28; Ezra 10:14; 2 Chr. 11:12; 28:25; 31:19; Sir. 10:3; 11QT^a [11Q19] XLVIII, 14; t. Shek. 3:16; t. Sanh. 3:5[10]. ↩
• ^[86] We find כְּפָרִים וַעֲיָירוֹת (“villages and cities”) 4xx in the Mishnah (m. Meg. 1:1 [4xx]), but always in that order, which is opposite of Luke’s order, and always in the plural, also unlike Luke 10:1. Cf. 1 Chr. 27:25, where we read וְעַל הָאֹצָרוֹת בַּשָּׂדֶה בֶּעָרִים וּבַכְּפָרִים וּבַמִּגְדָּלוֹת יְהוֹנָתָן בֶּן־עֻזִּיָּהוּ (“and over the treasuries in the field, in the cities, and in the villages and in the towers: Yehonatan ben Uziyahu”). Here, too, the plural number and word order is different from Luke 10:1. ↩
• ^[87] The construction עָתִיד + infinitive is well attested in the Mishnah (see Segal, 167), but in narrative contexts such as in L33 we expect a more biblical style of Hebrew and, more importantly, the phrase עָתִיד לָבוֹא (‘ātid lāvō’) invariably means “future to come,” not “about to enter.” ↩
• ^[88] In printed editions of the Mishnah and in the Cambridge MS we find פָּרָה הָעוֹמֶדֶת לֵילֵד (“a cow that is about to give birth”) in m. Bab. Kam. 9:1. However, the Kaufmann and Parma MSS have פָּרָה [[מ]]עוּבֶּרֶת לֵילֵד (“a cow that is big from pregnancy”). There are also variant readings in t. Bab. Kam. 6:9[20] between עתיד לחתכה and עומד לחתכה (both phrases meaning “about to chop off”). In this case, too, the former reading is to be preferred since it stands in parallel with עתיד לקצוץ (“about to cut down”) in the same passage. The variant readings do not prove that the construction עָמַד + infinitive was current in the period of the Mishnah or Tosefta. They only establish that the construction was current in the time of the copyists who were responsible for the variant readings. ↩
• ^[89] Note, too, that in all instances of the construction עָמַד + infinitive that we have identified, the root ע-מ-ד always appears as a participle in sentences where the point of view is the present tense, whether in statements of fact (“you are destined to stumble”) or in descriptions of hypothetical scenarios (“grain that is about to be harvested”), which is quite different from narration of past events as in L33. ↩
• ^[90] On editorial features characteristic of the Gospel of Mark, see “LOY Excursus: Mark’s Editorial Style.” ↩
• ^[91]

  Sending the Twelve: Commissioning
  Luke’s Anth. Version		Anthology’s Wording (Reconstructed)
  μετὰ δὲ ταῦτα ἀνέδειξεν ὁ κύριος ἑτέρους ἑβδομήκοντα δύο καὶ ἀπέστειλεν ἀνὰ δύο δύο πρὸ προσώπου αὐτοῦ εἰς πᾶσαν πόλιν καὶ τόπον οὗ ἤμελλεν αὐτὸς ἔρχεσθαι		καὶ προσκαλεσάμενος τοὺς δώδεκα ἀποστόλους αὐτοῦ ἔδωκεν αὐτοῖς ἐξουσίαν ἐπὶ πάντα τὰ δαιμόνια ὥστε ἐκβάλλειν αὐτὰ καὶ θεραπεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν καὶ ἀπέστειλεν αὐτοὺς δύο δύο πρὸ προσώπου αὐτοῦ εἰς πᾶσαν πόλιν καὶ πόλιν οὗ ἤμελλεν αὐτὸς ἔρχεσθαι
  Total Words:	26	Total Words:	40
  Total Words Identical to Anth.:	15	Total Words Taken Over in Luke:	15
  Percentage Identical to Anth.:	57.69%	Percentage of Anth. Represented in Luke:	37.50%

  Sending the Twelve: Commissioning
  Luke’s FR Version		Anthology’s Wording (Reconstructed)
  συγκαλεσάμενος δὲ τοὺς δώδεκα ἔδωκεν δύναμιν αὐτοῖς καὶ ἐξουσίαν ἐπὶ πάντα τὰ δαιμόνια καὶ νόσους θεραπεύειν καὶ ἀπέστειλεν αὐτοὺς κηρύσσειν τὴν βασιλείαν τοῦ θεοῦ καὶ ἰᾶσθαι		καὶ προσκαλεσάμενος τοὺς δώδεκα ἀποστόλους αὐτοῦ ἔδωκεν αὐτοῖς ἐξουσίαν ἐπὶ πάντα τὰ δαιμόνια ὥστε ἐκβάλλειν αὐτὰ καὶ θεραπεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν καὶ ἀπέστειλεν αὐτοὺς δύο δύο πρὸ προσώπου αὐτοῦ εἰς πᾶσαν πόλιν καὶ πόλιν οὗ ἤμελλεν αὐτὸς ἔρχεσθαι
  Total Words:	26	Total Words:	40
  Total Words Identical to Anth.:	14	Total Words Taken Over in Luke:	14
  Percentage Identical to Anth.:	53.85%	Percentage of Anth. Represented in Luke:	35.00%

  ↩

• ^[92]

  Sending the Twelve: Commissioning
  Mark’s Version		Anthology’s Wording (Reconstructed)
  καὶ προσκαλεῖται τοὺς δώδεκα καὶ ἤρξατο αὐτοὺς ἀποστέλλειν δύο δύο καὶ ἐδίδου αὐτοῖς ἐξουσίαν τῶν πνευμάτων τῶν ἀκαθάρτων		καὶ προσκαλεσάμενος τοὺς δώδεκα ἀποστόλους αὐτοῦ ἔδωκεν αὐτοῖς ἐξουσίαν ἐπὶ πάντα τὰ δαιμόνια ὥστε ἐκβάλλειν αὐτὰ καὶ θεραπεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν καὶ ἀπέστειλεν αὐτοὺς δύο δύο πρὸ προσώπου αὐτοῦ εἰς πᾶσαν πόλιν καὶ πόλιν οὗ ἤμελλεν αὐτὸς ἔρχεσθαι
  Total Words:	18	Total Words:	40
  Total Words Identical to Anth.:	8	Total Words Taken Over in Mark:	8
  Percentage Identical to Anth.:	44.44%	Percentage of Anth. Represented in Mark:	10.00%

  ↩

• ^[93]

  Sending the Twelve: Commissioning
  Matthew’s Version		Anthology’s Wording (Reconstructed)
  καὶ προσκαλεσάμενος τοὺς δώδεκα μαθητὰς αὐτοῦ ἔδωκεν αὐτοῖς ἐξουσίαν πνευμάτων ἀκαθάρτων ὥστε ἐκβάλλειν αὐτὰ καὶ θεραπεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν…. τούτους τοὺς δώδεκα ἀπέστειλεν ὁ Ἰησοῦς		καὶ προσκαλεσάμενος τοὺς δώδεκα ἀποστόλους αὐτοῦ ἔδωκεν αὐτοῖς ἐξουσίαν ἐπὶ πάντα τὰ δαιμόνια ὥστε ἐκβάλλειν αὐτὰ καὶ θεραπεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν καὶ ἀπέστειλεν αὐτοὺς δύο δύο πρὸ προσώπου αὐτοῦ εἰς πᾶσαν πόλιν καὶ πόλιν οὗ ἤμελλεν αὐτὸς ἔρχεσθαι
  Total Words:	27	Total Words:	40
  Total Words Identical to Anth.:	19	Total Words Taken Over in Matt:	19
  Percentage Identical to Anth.:	70.37%	Percentage of Anth. Represented in Matt.:	47.50%

  ↩

• ^[94] See Beare, Earliest, 125 §109; idem, “The Mission of the Disciples and the Mission Charge,” 12-13. ↩
• ^[95] Brown suggested that the author of Matthew made the Twelve "into a transparency for the members of Matthew's own community," and therefore omitted any details about the apostles' mission that were not applicable to the conditions his readers faced. This included omitting the report of the apostles' return, because for Matthew's community the mission was still ongoing. See Schuyler Brown, "The Mission to Israel in Matthew's Central Section," Zeitschrift für die Neutestamentliche Wissenschaft 69.1 (1978): 73-90, esp. 74-75, 79. ↩
• ^[96] Click here to see an overview of the entire “Mission of the Twelve” complex. ↩
• ^[97] For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.’” ↩
• ^[98] This translation is a dynamic rendition of our reconstruction of the conjectured Hebrew source that stands behind the Greek of the Synoptic Gospels. It is not a translation of the Greek text of a canonical source. ↩